Wang Dü: ‘The Great Cloud of Blessings’ – The Prayer Which Magnetizes All that Appears and All that Exists khenposodargye.org /2016/06/wang-du /2016/06/wang-du-the-great-cloud -the-great-cloud-of-blessings-the-pr -of-blessings-the-prayer-which-magne ayer-which-magnetizes-all-thattizes-all-thatappears-and-all-that-exists/ By Khenpo Sodargye 1. Prologue 2. The Outer Meaning 3. Inner Meaning 4. The Name 5. The Four Activities 6. Om Ah Hum Hrih 7. The Merits of the Magnetizing Deities 8. Knowing the Magnetizing Deities 9. Merging with the Body, Mind and Speech of the Nine Magnetizing Deities 10. The Siddhi 11. The Author and the Practical Application
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1. Prologue khenposodargye.org /2016/06/1-prologue/
Today I will be giving a teaching on Wang Dü: ‘The Great Cloud of Blessings’- The Prayer Which Magnetizes All that Appears and All that Exists‘ Exists ‘ written by Mipham Rinpoche. The reason I chose to teach this particular text is because last June, while visiting Mount Wutai, I not only vowed to recite this text 10,000 times, but I also promised that I would teach it. Although this prayer is short and consists of a mere seven stanzas, its c ontent is most excellent. Still, I have numerous Dharma friends that have been reciting this text for decades and have still not yet fully grasped its meaning. This is why I felt the need to explain the meaning of the text. Wang Dü is Dü is a practice of Esoteric Buddhism. Usually, the prerequisite for receiving this teaching is an empowerment. But because it is a prayer text, and does not c ontain explicit esoteric practice instructions, and furthermore because many people in Tibet, Han-China and abroad are already reciting this prayer prayer,, I think there is no harm to be had from you listening to this teaching. For this reason, I authorize those who have never received an empowerment, that if you promise to recite the Vajrasattva mantra ten thousand times, you are permitted to receive this teaching. Written by Mipham Rinpoche, “Wang “ Wang Dü” Dü” is an extraordinary text. It has two main effects: an outer and an inner one. In the outer sense, one can gain the ability to liberate sentient beings; while the inner effect is that by relying on the prayer, one can control one’s discursive thoughts, and thereby attain unrestrained control of body and mind. No related posts founds
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2. The Outer Meaning khenposodargye.org /2016/06/2-the-outer-meaning/ As a person who has already generated bodhicitta, you should devote your best efforts to the welfare of sentient beings. This is not always easy however, and in fact, if one is relying completely on one’s own abilities, it can be quite difficult. One must, on the one hand, remain personally diligent, while on the other hand, one must pray for the blessing of the personal deities, Dakini and the Dharma Protectors. Sometimes the influence of deities is more important than our own efforts. Of course, atheists might not agree with me in this, as they believe that the origin of success depends upon one’s own diligence and nothing more. While it is true that one’s own efforts are important, one also needs beneficial outer circumstances. It is only when inner and outer conditions harmonize that success will follow. Some people think that propagating the Dharma and benefiting sentient beings is s o large a project that the individual efforts of an ordinary person, can makes little or no difference; this is an incorrect way of thinking. Although your activities to benefit sentient beings might not leave a great impact in this life, if you persist in reciting “Wang Dü“, it can become a wonderful karmic origination for the benefit of sentient beings in your next life. In Larung, “ Wang Dü” is a highly valued Dharma. Every teaching and every tutorial begins with recitations of this prayer. H.H. Jigme Phuntsok once said, “If I and my future lineage holders want to benefit sentient beings for all future lives, recitation of this prayer is the most effective means.” In order to create favorable conditions for his students to benefit sentient beings, His Holiness made offerings to the monks so that they would recite “ Wang Dü” three times, every day. This was later increased to five times a day. After His Holiness passed away, Lama Mumtso also made offerings to the assembly of monks to continue the daily recitation. This text is not only popular at Larung. Even outside of the institute, one can often see old, white-haired and toothless Tibetans, ignorant of even the most basic sadhana, reciting “ Wang Dü” fluently and with great vigor. This must surely be a sign of successful magnetizing! Although we never made any effort to promulgate the prayer, it has grown spontaneously and is now recited by many domestic and overseas practitioners.
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3. Inner Meaning khenposodargye.org /2016/06/3-inner-meaning/
Through recitation of this prayer, we gain unrestrained control over body and mind. In essence, all afflictions of sentient beings come from the fact that we are not the masters of our own body and mind. The inability to control discursive thoughts is what causes the mind of all beings in samsara to become perturbed by every changing situation, which causes immeasurable suffering. If we recite this prayer often, we will gain free command of our own mind, and eventually understand its nature. Then, not only will mental vexations cease to exist, but we will be able to master all external phenomena as well. This prayer can also remove obstacles. This afternoon I heard this announcement, “Due to a shortage in the supply of water in Larung, a driver from Serta has volunteered to transport water to us. In order for him to be successful without encountering obstacles, let us all recite ‘Wang Dü‘ together.” Whatever your practice, the right condition for interdependent arising is very important. If you observe the conditions, you’ll find that Larung Valley is a place where the activity of “magnetizing” is easily achieved. A Terton once made this prophecy for His Holiness:
The Lotus blossoms in the valley of magnetizing activity, The golden eagle of Loro soars in the sky. Its call resonates loud and clear in ten directions, All birds gather under his wings. The “Lotus blossoms in the valley of magnetizing activity” indicates Larung, a valley whose mountain ridges form the shape of a lotus blossom; “The golden eagle” is a symbolic personification of His Holiness, who was born in the year of the bird; “All birds” refers to the disciples of His Holiness. This prophecy is very clear about Larung valley being a suitable place to practice magnetizing. Personally, I feel a strong affinity towards the activity of magnetizing as well. In 1985, when I was newly arrived in Larung, the first Dharma assembly I took part in was the Dharma Gathering of the Awareness Holders, which was then called the Dharma Assembly of the Nine Deities. There is an unusual reason why the name of the Dharma assembly was changed. In 1995, many monks and nuns gathered in Larung to attend the Dharma assembly. At that time, His Holiness Jigme Phunstok stated, “This Dharma assembly is not only being attended by monks and nuns of the human realm; many awareness holders of different Buddha Realms have come to oin us as well. There are gathered here, a total of 100,000 human and non-human Awareness Holders. For this reason, this Dharma gathering should be called the “Dharma Gathering of the One Hundred Thousand Awareness Holders”. Ever since that time, the Dharma Assembly of the Nine Deities has been called the Dharma Gathering of the One Hundred Thousand Awareness Holders. I’ve always had great faith in this annual event. In the past, I never missed a single Dharma assembly. Unfortunately in recent years, I have frequently had to give teachings elsewhere, so I have often been absent. Although, if the truth is told I have been upset each time that I have had to miss out on this Dharma Assembly. There are many people like me who have great faith in magnetizing activity. As Larung is once again hosting our annual Dharma Assembly of the One Hundred Thousand Awareness Holders, there are many people are diligently chanting the Sadhana of the Nine Deities. For those of you who do not live in Larung, but who, although eager to participate, cannot chant the Sadhana of Nine t he Deities, you can recite “ Wang Dü” or the mantra of the Nine Deities. Actually, the practice of magnetizing is more significant to people out living in the world compared to its significance to practitioners living in living away from the world. In the world, one is inevitably confronted with
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problems of relationships, money and social status, etc., and so there is great suffering and unhappiness in the hearts of people. If one can practice magnetizing, and receive the blessings of the personal deities, Dakinis and Dharma protectors of the magnetizing activities, you w ill find that your body and mind gradually come under control and your problems change for the better.
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4. The Name khenposodargye.org /2016/06/4-the-name/
Wang Dü is short for “Wang Dü: ‘The Great Cloud of Blessings’ – The Prayer which Magnetizes All that Appears and All that Exists”. What is the purpose of this prayer? It is to accomplish the activity of magnetizing. Who are these people who are praying? Those who want to accomplish the activity of magnetizing. To whom are the prayers directed? To the Nine Deities and the ocean of countless sacred beings of the Three Roots.
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5. The Four Activities khenposodargye.org /2016/06/5-the-four-activities/ In Vajrayana Buddhism, there are four types of activities: pacifying, increasing, magnetizing and subjugating. A prerequisite to accomplishing these activities is having achieved a certain amount of success in one’s own Dharma cultivation. 5.1 Pacifying Eliminating disease, hindrance and negative karma of oneself and others. The Vajrasattva practice that you are already familiar with is a pacifying activity. Through Vajrasattva’s purification practice, one can eradicate all of one’s negative karma that has accumulated since beginningless time. 5.2 Enriching Enriching fame, wealth, social status, w isdom and so on. There are many practices of enriching. Those who want more intelligence can practice Manjushri, those who want more compassion can practice Avalokiteshvara and those who want more wealth c an practice calling upon the wealth deities. 5.3 Magnetizing Is first gaining complete control of one’s own body and mind, then gaining the power to magnetize and conciliate all other humans and non-humans. Some people have a hard time, wherever they go. They are in conflict with their parents, non-humans seek to inflict harm upon them; even the dog they pass on the street barks at them. In fact, all of this external disharmony is fundamentally caused by a loss of control over our own body and mind. If we can practice magnetizing activity well, we can gain control over our body and mind, and consequently are able t o hold sway over all external conditions. I’ve never doubted the power of magnetizing. H.H. Jigme Phunstok is the perfect example of one who controls this power. His Holiness revived the Dharma after the Cultural Revolution. In that dark period, His Holiness single-handedly accomplished something that many others had failed to achieve. He resurrected the banner of Dharma in Jambudvipa by calling upon the power of magnetizing. For those who want to disseminate Dharma to benefit sentient beings, it is very important to accomplish magnetizing activity. Otherwise, no matter how determined your efforts, people will dismiss you. If you have perfected the activities of magnetizing, your efforts are c ombined with the power of the deities of magnetizing and can give an added push your activities, even if you are just an ordinary person. With the help of magnetizing activities, you do not need to engage in extraordinary effort, nor does it requires that you petition people to take refuge in the Three Jewels or to take the Bodhisattva vows. The activity of magnetizing will even have positive effects in your daily life. His Holiness once said: “In addition to benefiting sentient beings, those who have accomplished the activities of magnetizing will improve their own lives as well.” When you find yourself in financial difficulties and every day, you have to borrow money, first from the left and then from the right. Even if you have gotten to the point where others avoid you out of fear of having to lend you money; this would be a good time to start practicing magnetizing. Once you have accomplished the activity of magnetizing, you will never find yourself in this kind of situation again. 5.4 Subjugating When a person has perfected the power that originates from great compassion, and is free of the last thread of selfishness, he can even forcefully transfer the consciousness of certain barbarous creatures to the pure land
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through the practices of wrathful deities such as Hayagriva, Vajrakilaya, etc. On the surface, it may appear as if subjugating is killing, but the two actions are radically different. Killing is a heinous deed that harms sentient beings, while subjugating is an expedient means of benefitting them. If you do not understand Vajrayana Buddhism, or if you are prejudiced against it, you might find it difficult to accept these tantric activities. From the perspective of someone such as this, that would be a perfectly normal reaction. Like the sunshine that cannot reach a north-facing cave, a person without faith can never receive the blessings of the Vajrayana. The subtitle to the name of this prayer is ‘the cloud of blessings’. This is a description of how the blessings of the Three Roots will descend like the great rains of summer, and bring an uninterrupted flow of Siddhi to whoever earnestly recites it. Those who consistently recite “Wang Dü” will not only receive blessings from the Three Roots, but will also form a bond with His Holiness Jigme Phuntsok Rinpoche, who personally promised that even after his passing, he would not abandon those disciples who had formed a karmic bond with him. Those who recite “ Wang Dü,” even if they have never seen or heard His Holiness personally, will be counted among his disciples and be received into his sphere of influence. The blessing of His Holiness is indeed incredible. This morning in the Dharma assembly, as I was chanting the sadhana, I thought back to my decision to come to Larung and realized that it must have been the result of His Holiness’ blessing. I hadn’t even graduated from school yet, but for an unexplainable reason, I felt the irresistible impulse to come to Larung and learn Buddhism. It was as if I had been pulled by an uncontrollable force. The fact that the Dharma has reached such levels of prosperity in Larung, is also the result of H.H. Jigme Phuntsok’s blessing. People from other monasteries have attempted to spread the Dharma out of a sense of compassion, but their activities have never been fully effective. This is not the case in Larung. It is common knowledge that His Holiness is the reincarnation of Dorje Dudjom, a great siddha who accomplished the activity of magnetizing. While the great lama was still alive and even after his departure from this world, Larung has continued to be a holy site of prosperous Dharma. I used to think that once His Holiness passed away, I would no longer wish to live in Larung; that without His Holiness, Larung would be like a land of ruins. I thought that even if some people remained, their number would be few. I never suspected that due to the benevolent influence of His Holiness, so many Buddhists would remain gathered together at Larung, or that Larung would continue to play such an important role in today’s Buddhism. This is not an exaggeration. Mipham Rinpoche said never use untruthful language, even if the subject of your praise is your root lama. For those who live in worldly society, speaking the truth is a crucial quality, and it is even more so for those who are committed to Buddhist practice. Throughout his whole life, His Holiness always had the highest regard for Wang Dü. Regardless of which holy site he visited, he would recite this prayer at least three times. I too, c hant this prayer when on pilgrimage, or anytime I see a victorious Buddha statue. If I don’t have the time to recite a longer prayer of aspiration, I will chant this prayer a minimum of three times. I hope you all understand the importance of “ Wang Dü” and consider it as something that you will continue to practice throughout your life.
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6. Om Ah Hum Hrih khenposodargye.org /2016/06/om-ah-hum-hrih/ ‘Om Ah Hum’ is the all-encompassing mantra of the Buddhas of the Three Times. ‘Om’ represents the vajra body of the Buddhas of the Three Times, ‘Ah’ represents their vajra speech, and ‘Hum’ represents their vajra mind. Therefore, by reciting ‘Om Ah Hum’, you receive the blessings of all Buddhas. In the ‘Merits of the One Hundred Mantras’ by Mipham Rinpoche, the merits of ‘Om Ah Hum’ are documented in detail. ‘Hrih’ is the seed letter for the deities of the Lotus Family. Because this prayer is dedicated to the deities of the Lotus Family, which consist primarily of the Nine Principal Deities, we must recite ‘Hrih’. Mantras are the unparalleled, creative means by which the Buddhas and Bodhisattvas save sentient beings. Whichever Buddhist mantra that you recite, you are immediately brought into resonance with the named deity. While it is true that in the ultimate sense, the primordial nature of Buddhas and Bodhisattvas transcends concept and form, in relative terms, when sentient beings recite their mantras with devotion, Buddhas and Bodhisattvas will descend and appear to them. This is just like the law of nature that when a child cries for its mother, the mother quickly comes to its aid. And so, when we recite ‘Om Ah Hum Hrih’ with diligence, in a general sense, we receive the blessings of all Buddhas and Bodhisattvas, and specifically we receive the blessings of the Nine Principal Deities of the Lotus Family and their extensive retinues. There are differing views regarding the nine deities of magnetizing activity. Wang Dü, composed by Mipham Rinpoche, represents one of these. The sadhana that we chant during the Dharma Assembly of the Awareness Holders and which is a treasure text left to us by Padmasambhava is another. In these two practices, the descriptions of the nine deities are slightly different. H.H. Jigme Phuntsok asked an artist to draw the nine deities according to the description in Wang Dü. These have been copied and distributed to everybody here. In the drawing, in the upper middle part is the Dharmakaya Buddha of Boundless Light (Amitabha), equivalent to Samantabhadra but for the difference that Samantabhadra is generally identified by his blue color, whereas Amitabha is red. Positioned right below Amitabha is the Sambhogakaya Buddha of Vajradharma, the equivalent of Vajradhara. Below Vajradharma is the Nirmanakaya Padma Gyalpo, w hich is an emanation of Padmasambhava. On the upper left side is the red Avalokiteshvara; below is Guhyajñ !na and underneath is Kurukull!. On the upper right side of Padmasambhava is Hayagriva, followed by Vajravarahi underneath and Mahadeva below. I advise you to place this picture in your Buddhist shrine. Over time, you will certainly receive blessings from these deities. However, this only applies to practitioners of Vajrayana. Those without much understanding of Vajrayana might develop hostile feelings towards these Buddha figures. Although there are no images of deities in sexual union, there are figures wearing only bone ornaments. It is important to mention that if you approach the Nine Magnetizing Deities with joy, it is easier to resonate with them. The sadhana chanted during the Dharma Assembly of The One Hundred Thousand Awareness Holders, states: “Commence your practice with a pure and joyful mind.” Naturally, even in a bad mood, reciting “ Wang Dü” and receiving the blessings of the nine deities might lift your spirits. Some people start the Dharma assembly with a sad countenance, but after reciting “ Wang Dü” a few times, their expression shows no more sign of negative emotion, their enunciation becomes loud and clear and even their prayer wheel spins faster.
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7. The Merits of the Magnetizing Deities khenposodargye.org /2016/06/7-the-merits-of-the-magnetizing-deities/
In the magnetizing palace where great bliss is ablaze Are the bodies of discerning wisdom-union of bliss and emptiness. Blissful is their lotus nature, yet free from all attachment– The splendor of the vajra sun’s great brilliance. This stanza summarizes the quality of the magnetizing deities. The descriptions are applicable to each deity introduced in the following text. “The magnetizing palace where great bliss is ablaze” is the place of refuge of the magnetizing deities. “Great bliss” is not bliss in its ordinary sense. It is the immaculate wisdom that transcends all discursive reasoning. In appearance, these deities reside in a magnetizing palace, blazing with the fire of blissful wisdom. Residences of Buddhas can be classified into three categories: the Dharmakaya palace, the Sambhogakaya palace and the Nirmanakaya palace, corresponding to the three kayas of their being. The Dharmakaya palace is in fact wisdom, which in itself is beyond expression, transcending all duality, direction, language and thought. The Sambhogakaya palace is the boundless palace in the Sambhogakaya Buddhafield. In the Guhyagarbha Tantra , it is said that this boundless palace has five kinds of majestic qualities and is invisible to the human eye. It is exclusively visible to holy beings that have reached the first bhumi or above. The Nirmanakaya palace is a palace in the apparent pure realms. Its virtues are visible to ordinary human beings whose mindstreams are untainted. The Boundless Palace of Amitabha’s Pure Land is an example of a Nirmanakaya palace. “Bodies of discerning wisdom-union of bliss and emptiness” refers to the basic form of the magnetizing deities. Bliss, but more specifically, unchanging great bliss, is the subject of this phrase. On the other hand, profound emptiness is the object. The magnetizing deities have completely realized the non-duality of subject and object, bliss and emptiness. They abide in this incredible state, irreversibly transforming lust and desire into discerning wisdom. Discerning wisdom is one of the five wisdoms of the Buddhas. By relying on discerning wisdom, the magnetizing deities are able to perceive all phenomena with perfect and precise discernment. Obviously, the magnetizing deities possess the qualities of the Buddhas’ five kinds of wisdom, but this prayer specifically approaches it from the angle of the wisdom of perfect discernment “Blissful is their lotus nature, yet free from all attachment…” This line tells us to which Buddha family the magnetizing deities belong. In Dharmadhatu, each Buddha belongs to a particular Buddha family. The Buddhas of the Eastern Direction belong to t he Vajra Family; the Buddhas of the South belong to the Ratna Family; the Buddhas of the West belong to the Lotus Family; the Buddhas residing in the North belong to the Karma Family; and the Buddhas of the center belong to the Tathagata Family. The magnetizing deities belong to the Lotus Family of the West. The general characteristics of the Lotus Family are that they are red in color, and they reside in the West, or more specifically, the Sukhavati . It is for this reason that His Holiness used to say: “For those of us who aspire for rebirth in Sukhavati, whether from the perspective of the Ground, Path or the Fruit, this practice ( Wang Dü) is very suitable.” Why is this Buddha family called the Lotus Family? It is named after the symbol that represents it. Like the lotus flower that grows from muddy water and yet whose blossom is untainted and pristine, the Buddha-figures of the Lotus Family appear to be overflowing with desire yet they are free from the constraints of desire, manifesting the pure wisdom of great bliss. This is why Lotus is the metaphorical name of the deities of this Buddha family.
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Generally, the symbolic color of the Lotus Family is red. This is the reason that the Dharma instruments used to practice magnetizing are preferably red. A while ago, I appealed to everybody to recite Wang Dü. I also recommended that everybody use red mala beads. Now, people who have developed a discerning view do not need more than one string of mala beads. But in certain situations, a specific instrument can give rise to an auspicious dependent origination. Once there was a lama in Pelyul, who pursued a variety of different practices. He designated a different string of prayer beads for each practice and carried a dozen strings of prayer beads with him at all times. Because of his advanced age, his eyesight had become quite poor. So before he could begin a practice, he had to search through his pockets for quite a while, trying to determine which one was the right string. On the surface, this may appear to be a sort of grasping, but it actually is quite good and shows how important dharma practice is to him. If we can pray often to the magnetizing deities, we can free ourselves from the constraints of desire. People are driven by burning desires during these times of degeneration. When they face temptation, most people are not able to control their bodies or their minds. Some even transgress or abandon their vows. To address this problem, His H oliness told us, “As a practitioner who wants to maintain his precepts untainted throughout future lives, you should recite Wang Dü or pray to Kurukull ! with diligence. If you can do so, you will be transforming your impure thoughts into immaculate wisdom, which is like transforming iron into gold.” “The splendor of the vajra sun’s great brilliance” refers to the magnetizing deities’ activities. “Vajra” is a term for their indestructible quality. The “Vajra sun’s great brilliance” is a metaphor for the indestructible wisdom of the magnetizing deities. What are these activities? With the sun-like brilliance of their indestructible wisdom, they can dispel wrongful, evil thoughts and all the darkness of ignorance that hinders sentient beings from attaining enlightenment. There are different ways of understanding Mipham Rinpoche’s vajra words. Some think that this line indicates the dharmakaya Buddha of Boundless Light. I personally think that this verse is a summary of all the virtues of the magnetizing deities. Their abode is the boundless magnetizing palace, their noumenon is discerning wisdom, their Buddha family is t he Lotus Family and their activity is dispelling obstacles to enlightenment. The minds of people are deeply afflicted by the darkness of ignorance. Many do not have the power to tame their own mental afflictions, nor do they possess the ability to benefit sentient beings through the Dharma. If these people can devoutly pray to the magnetizing deities, by virtue of the blessing that they will receive, the darkness of ignorance in their mind stream can be swiftly dispelled and their dharma practice, along with their other Dharma propagating activities, can progress smoothly. Therefore, I hope that all of you will, in the future, pray to the magnetizing deities diligently! Once you know the meaning of Wang Dü, you should be able to visualize simultaneously as you chant. But you should be aware, that chanting Wang Dü or other mantras, such as the hundred-syllable mantra, without understanding the meaning, could have very little effect. These days, while reciting Wang Dü, I often remember the many pith instructions that His Holiness Jigme Phuntsok taught to us. At the time, I thought that there would be plenty of chances in the f uture to hear him repeat these instructions again and again, so I didn’t write them down, nor did I make particular efforts to memorize them. This is something that I deeply regret because now that I am giving a teaching on Wang Dü myself, I feel that I have only half-comprehended many of His Holiness’ instructions, some of which are now only a hazy memory to me. On the other hand, I am gratified that I was able to personally hear His Holiness teach the Dharma. Nagarjuna said that: though you can’t bring your body to the next life, the merit of listening to the Dharma follows you always. Therefore, although some of the teachings I’ve heard have faded from my memory, listening to the
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Dharma was not in vain because of the merit that I have acquired. Similarly, the merit of attending this Dharma assembly and listening to t he teachings on Wang Dü, is tremendous. I might not be able to give you profound teachings, but I do have great confidence in this practice, and over the past twenty years, there has not been a day that I didn’t recite this prayer. I truly believe that studying this prayer together is very beneficial both to oneself and to others.
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8. Knowing the Magnetizing Deities khenposodargye.org /2016/06/knowing-the-magnetizing-deities/ Your prayers should be directed to powerful beings. Prayers addressed to beings that do not possess transcendent power will come to no avail regardless of how devotedly you offer them. Your actions would be like asking to receive great wealth from someone who was so poor that they did not have the power to help you. Each of the magnetizing deities possesses his, or her, own particular quality. If we pray to them with devotion, it is without doubt that we will be granted all of the siddhis that we wish for. In Lerab Lingpa’s terma, Profound Practice of the Illusory Lasso of Avalokiteshvara’s Nine Principle Deities, most of the magnetizing deities appear in s exual union. Some people, whose natural capacities are more suited to Sutrayana, might find such images of the Buddha hard to accept. The thangka here is based on Mipham Rinpoche’s Wang Dü, and therefore there are no representations of sexual union. Therefore it may be relatively easier to accept.
Dharmakaya Buddha of Boundless Light and Vajradharma, Sovereign of the world, Avalokiteshvara– embodiment of great compassion, The Lotus King–he who reigns over all of samsara and nirvana, The overpowering Heruka–Formidable subjugator of all that appears and exists, Dakini Secret Wisdom and Vajravarahi, Supreme bliss Mahadeva–reservoir of great passion, Kurukull ! –enchantress of all creatures without exception, 8.1 Dharmakaya Amitabha Dharmakaya means the treasure-mine of merit that is beyond all form and concept, a union of emptiness and wisdom. The deities of the Lotus Family manifest in three kayas. Buddha Amitabha is the dharmakaya representation. His body is red in c olor; he is completely naked without any adornment. He appears like the primordial Buddha, Samantabhadra, although as I mentioned, he is red instead of blue. In Vajrayana, naked representations of Buddha figures symbolize the intrinsic nature of all phenomena. Normally, a person depicted without c lothes is considered shameful. However, in this case, as the nature of all phenomena is devoid of intrinsic existence and primordial awareness is bare naked, f rom this standpoint, no adornment is necessary. According to the Single Son of the Buddha Tantra, “The non-changing light body of the primordial Tathagata; naked, unadorned, red and yellow in color, and abiding in the meditation posture…” Clearly, Amitabha is unadorned, his body is of reddish yellow c olor, his hands form the mudra of meditation, and he is seated in the vajra posture. Among the nine principal magnetizing deities, apart from Amitabha, a few of the dakinis appear naked as well. From this perspective, Vajrayana is indeed the practice of those with sharp natural capacities. If a person still holds on to the notion of shame, the Buddhas and Bodhisattvas merely assume graceful and majestic forms. But if a person has realized the bare naked nature of the mind, all conceptual thoughts and attachments have ceased to exist, then the Buddhas and Bodhisattvas appear in another form. Therefore, if a person thinks that Vajrayana’s nude representations of the Buddhas are inappropriate, it is a sign that one is not yet ready for Vajrayana practice. Therefore, in order to protect the minds of such people, the images of naked Buddhas or Buddhas in sexual union, along with certain practices, are only disclosed with caution.
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Buddhas and Bodhisattvas approach us in boundless ways. In addition to imparting dharma to us by means of language, they also use unique ways to demonstrate the true nature of all phenomena. Vajravarahi is sometimes portrayed with the head of a swine, which symbolizes the absence of difference between pure or impure. We all know that pigs cannot tell clean from filthy, as they are indifferent to w hether the food that they eat is clean or dirty. The swine’s head symbolizes that Vajravarahi has obliterated all conceptual thoughts of cleanliness and filth. So please do not question why Vajravarahi has a pig’s head rather than the face of a goddess. Regarding images of Buddhas in the posture of sexual union, from an ordinary perspective it does appear that the Buddha father and mother are embracing each other. But such an embrace is symbolic of the union of emptiness and appearance, emptiness and luminosity, emptiness and bliss. Union can also be explained as t he mind and phenomena dissolving into unity. An average person might find it difficult to fully grasp the meaning of emptiness taught in the second turning of the wheel of Dharma and the concept of tathagatagarbha luminosity from the third turning of the wheel. This same person may not see how one is not different from the other. Therefore, the imagery of the Buddhas in sexual union serves as a visual aid to demonstrate this notion. Upon seeing a Buddha embracing a consort, a person with sharp natural capacities, might instantaneously realize the innate wisdom that emptiness and luminosity are inseparable, and be able to transform all negative emotions into the great wisdom of the union of emptiness and bliss. Nowadays, due to its increasing popularity, many people study the Vajrayana, but very few people really understand it. Most people are simply curious. When they see a naked representation of the Buddha, or a Buddha with consort, they immediately take a snapshot with their smart phone. They believe that what they are seeing is an artistic image of the human body; but even graver misunderstandings about the Vajrayana can sprout from such uninformed behavior. A person who understands the Vajrayana, especially a person who has experience with its advanced practices, knows t hat such imagery absolutely does not represent ordinary lust; Vajrayana Buddhism would never advocate obscenity. The fact that the first deity in Wang Dü is Buddha Amitabha gives rise to a special origination for rebirth in the pure land. His Holiness once said, “All of you present should aspire for rebirth in Dewachen upon death. Reciting Wang Dü together creates a karmic origination that will lead to rebirth in the Pure Land.” Therefore those who practice Pure Land Buddhism should also recite Wang Dü often. 8.2 Vajradharma According to the Esoteric Buddhism of the Tang Dynasty, Vajradharma is a Bodhisattva of the Lotus Family. He is a member of the retinue of the Buddha Amitabha. In certain sadhanas of Tibetan Buddhism, Vajradharma and Amitabha are two different entities. But in this text, Vajradharma and Amithabha are not different. Vajradharma is the sambhogakaya emanation of Amitabha. He is depicted almost identically to Vajradhara: He stands in a vajra posture, arms crossed in front of the chest, holding a vajra on one hand and a bell with the other. The only difference between them is that Vajradhara is blue, and Vajradharma is red. His Holiness once mentioned that the red Vajradhara appears in the sadhanas of Mipham Rinpoche. But in Wang Dü, Vajradharma is the sambhogakaya of Amitabha. So in this thangka, commissioned by His Holiness, compliant to the secret meaning of Mipham Rinpoche, dharmakaya Amitabha is above, sambhogakaya Vajradharma is in the middle, and nirmanakaya Padmasambhava is below. There is plenty of reliable scriptural evidence supporting the claim that Vajradharma and Amitabha are the same entity. In the tantras, it is explicitly stated that Vajradharma is the manifestation of Amitabha; “the red light beaming from Amitabha’s forehead transforms into the red Avalokiteshvara; red light beaming from his throat takes the form of Padmasambhava; the red light from Amitabha’s heart turns into Heruka and the red light beaming from the tip of his nose becomes Vajrapani.” Some masters have explained that Vajrapani here is Vajradharma, and that Vajradharma is the sambhogakaya of Amitabha, just as Vajradhara is the sambhogakaya to Samantabhadra.
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Speaking of Vajradhara, some people nowadays claim to be the reincarnation of Vajradhara. I hope you will be cautious of such people. In Tibetan, Vajradhara is Dorje Chang. Tibetan people like naming their children according to the Buddhist tradition. If Dorje Chang is the name given t o a child, no big deal. A lot of unattractive Tibetan people are called “Lhamo”, which means goddess. So there is nothing wrong if D orje Chang is the name given to a child. But if a person claims to actually be the sambhogakaya Buddha Dorje Chang, I think this definitely merits some scrutiny. There are many people claiming to be emanations of this or that Buddha. To this point, I have yet to hear about a reincarnation of Samantabhadra. I don’t think it’s very easy for dharmakaya Buddhas to reincarnate on this earth. The “paperwork” might not be easy. There have been many reincarnations of other Buddhas and Bodhisattvas, such as Buddha Shakyamuni, Avalokiteshvara, Manjushri, etc. These Buddhas and Bodhisattvas have all been reincarnated as humans and it may be that as time goes by, Samantabhadra may also reincarnate in the human realm. You never know. We will have to wait and see. 8.3 Avalokiteshvara Red Avalokiteshvara: Normally, I would follow the sequence of dharmakaya, sambhogakaya, and nirmanakaya. But this practice is fundamentally a practice of Avalokiteshvara. Furthermore, it is very difficult f or ordinary human beings like us to embark on the path of the dharmakaya and sambhogakaya Buddhas. To do so, we need to receive the blessing of Amitabha and Vajradharma through Avalokiteshvara, so, for now, I will introduce Avalokiteshvara before introducing Padmasambhava. You are probably already familiar with Avalokiteshvara. He assumes many different forms: Avalokiteshvara with two arms, four arms, eleven f aces, a thousand arms, a thousand eyes… The Avalokiteshvara here is very special. He is red in color and is holding a lotus flower in his left hand, symbolizing compassion towards all sentient beings. His right hand forms the mudra of offering, symbolizing the removal of affliction and s uffering for all sentient beings. In Chinese Buddhism, the practice of red Avalokiteshvara is rare, but in Tibetan Buddhism it is quite common. In Larung, every 30th day of the Tibetan lunar month, we recite the Gyalwa Gyamtso Sadhana, in which Gyalwa is depicted as a four-armed red Avalokiteshvara. Reciting his name and mantra are tremendously beneficial to the dead. The tantras state that red light radiating from Amitabha transforms into Avalokiteshvara. It is also said in the ‘Prayer for Sukhavati’ that light emanating from Amitabha takes the form of Avalokiteshvara. Therefore, by praying to the red Avalokiteshvara, both the Sutrayana and the Vajrayana practices can be achieved. On the one hand you can accomplish the magnetizing activity, on the other hand, you can attain rebirth in the realm of Amitabha. The practices of Avalokiteshvara engender boundless merits, and we’re barely scratching the surface here. Expanding on this subject takes a long time. Whoever cares to, can read up on this subject in their own time. We need to clarify that although Wang Dü and Lerab Lingpa’s, Profound Practice of the Illusory Lasso of Avalokiteshvara’s Nine Principle Deities, are both practices of the magnetizing activity, and both supplicate the nine magnetizing deities, they are very different from one another. In Wang Dü, the principle deity is a singlefigure Padmasambhava, whereas in Profound Practice of the Illusory Lasso of Avalokiteshvara’s Nine Principle Deities, Padmasambhava is absent. There the main deity is a red Avalokiteshvara in the posture of sexual union, his right hand is holding a copper hook while in his left hand he holds a string of lotus flowers. He is embracing the Secret Wisdom Dakini. His Holiness also commented, “Typically, Lerab Lingpa’s sadhana of nine deities should include Padmasambhava. The reason why Padmasambhava is absent in this sadhana is unclear.” In Wang Dü, it is very easy to count the nine deities. But in Lerab Lingpa’s sadhana, they are not as obvious. My
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understanding is that one could count the nine deities of Lerab Lingpa’s sadhana as such: Amitabha, Vajradharma, Padmasambhava, Red Avalokiteshvara, Guhyajñ !na, Heruka, Vajravarahi, Kurukull !, Mahadeva. (Amitabha, Vajradhara and Padmasambhava are present in an imperceptible way. Firstly, Amitabha, as chief of the Lotus Family, is positioned above the head of Avalokiteshvara. Secondly, Vajradharma, transformed from Amitabha, is visible to the Bodhisattvas whose perceptions are pure. Thirdly, for ordinary sentient beings with tainted perceptions, the emanation of Amitabha is as the Lotus King.) 8.4 Padmasambhava “All of samsara and nirvana under your control” expresses that Padmasambhava has attained the ultimate accomplishment, and therefore, has control over all of samsara and nirvana. In other words, Padmasambhava has control over all animate and inanimate phenomena. Padmasambhava is white in color with a hint of red, holding a vajra and a skull cup in his hands, with a khatvanga staff tucked under his arm. Usually, Padmasambhava is depicted with a consort, but it was the instruction of His Holiness not to include a consort. Instead, the Khatvanga serves as a symbol of the dakini consort. The Lotus King is one of the many epithets of Padmasambhava. According to his biography, when Indrabhuti of Orgyen was on his way back home from a treasure-hunting voyage, he passed by a lake. At the center of the lake, he saw a noble-looking boy sitting atop a lotus flower. This boy was Padmasambhava. The king was very delighted by what he saw, and brought the boy to his palace, where he was adopted as the king’s own son and thus, became a prince. Later, Padmasambhava granted empowerment to the king, and imparted secret teachings to him. Extremely delighted, the king offered all his wealth and retinue to Padmasambhava, and honored him with the name, Lotus King. Padmasambhava belongs to the Lotus Family of the west. According to the tantras, Padmasambhava is the emanation of Amitabha and Avalokiteshvara. It is also said in Karma Chakmé Rinpoche’s ‘ Aspiration to Be Reborn in the Land of Sukhavati ‘, that Padmasambhava originated from a beam of light that radiated outward from Amitabha’s heart. Because he has gained control of samsara and nirvana, w e should offer him our most devout prayers. Through invoking him, demonic forces and obstacles will be removed, and we will gain control of our body and mind. The deeds of Padmasambhava have been taught in my previous lessons on ‘ A Commentary to the Seven Line Prayers.‘ Padmasambhava displayed incredible power and benefited countless beings across India, Tibet and China. His deeds are so great and so numerous that they are beyond recounting. This is especially true in Tibet. Without Guru Rinpoche’s influence, the harmonious merging of Sutrayana and Vajrayana Buddhism could not have succeeded to the extent that it did. Tibetan Buddhism’s prosperity in the world and the blessings of Padmasambhava are inseparable. To be more specific, if it were not for the blessings of Padmasambhava, even you, the reader, would not be able to benefit from Tibetan Buddhism. Therefore, we should all be grateful to Padmasambhava. In this dark age, Padmasambhava’s teachings are showing their incredible power more than ever. In terms of the effects of transforming our mental afflictions, no other spiritual body of knowledge, can compare to the teachings of Padmasambhava. Of course, some people might disagree, but I speak from personal experience gained though my own practice. This is not an unreasonable thing to say even f rom an objective standpoint. If I want to praise the chef after having enjoyed a good meal, I will, even if it bugs some people, because I have indeed tasted his excellent cuisine. 8.5 Heruka The overpowering Heruka — formidable subjugator of all that appears and exists; The phrase above, “All that appears and exists” indicates the inanimate and animate worlds respectively, and
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“Heruka” refers to Hayagriva. The meaning is that Hayagriva has the power to subjugate the entire world. Hayagriva is a wrathful manifestation of Amitabha. While some Hayagriva practices can be f ound in Tang esoteric Buddhism, it is in Tibetan Buddhism, that one finds the greatest variety of these practices. Throughout the history of Tibet, it has been recorded that many people reached the ultimate accomplishment through Hayagriva practices. In Dudjom Rinpoche’s, The Nyingma School of Tibetan Buddhism: Its Fundamentals and History, it is documented that Galwa Choyang, one of Padmasambhava’s twenty-five heart sons, reached enlightenment by following the practices of Hayagriva. Later, the great siddha, Thangtong Gyalpo, who is considered to be the emanation of both Avalokiteshvara and Hayagriva, also attained the ultimate accomplishment through this practice. Hayagriva is extremely powerful. Wondrous signs of accomplishment accompany the attainment of enlightenment through Hayagriva. For example, a horse’s head may grow from the crown of your own head and make a loud neighing sound which resounds into the space above you, conquering the demons of heaven, the space below you, where it conquers all the demonic forces of the realm of the nagas, the space to the right where all male demonic beings are destroyed and the space to the left, where all female demons are destroyed. In an age such as this, when the Dharma is in decline, it is very necessary to practice Hayagriva, so we have distributed the sadhana of Hayagriva to you. I hope that you will practice it with diligence. Even as a child, I had very strong faith in Hayagriva. Back in t hose days, I would lead the yaks out to pasture every day. As I walked barefoot in the mountains, I would spin a small prayer wheel while reciting the mantra of Hayagriva: Om Vajra Krodha Hayagriva Hulu Hulu Hum Phat. Anyone seeing me would believe that I was a Hayagriva yogi. We also had a f ew horses in our household. The local Tibetans believed that if we recited the Hayagriva mantra, the horses would be safe from attack by wild animals. When my father entrusted these horses to my care, he asked me to recite the Hayagriva mantra with diligence. I felt that since I had been entrusted with such an important responsibility, I’d better recite the mantra as often as I could. In retrospect, I believe that although at that time I recited the mantra out of self-interest, I sowed the seed of a good habit. 8.6 Guhyajñ!na — Secret Wisdom Dakini The next deity is Guhyajñ !na, also known as the Secret Wisdom Dakini, or Vajrayogini. She is red in color, she has a face with three eyes and in her four arms she is holding a flaying knife, a skull-cup full of nectar, a khatvanga and a sword of wisdom. In the yabyum practices of Avalokiteshvara, she is his consort. Guhyajñ!na is a very important Buddha figure in Tibetan Buddhism. Tibetan masters have said that no matter to which Buddha-figure you practice, it is important to choose Guhyajñ !na as a parallel practice. In the guru yoga practice of Words of My Perfect Teacher, it is required to visualize oneself as Guhyajñ !na. Historically, many people have attained achievement through Guhyajñ !na practice. Most of the eighty mahasiddhas of India practiced Guhyajñ !na. In Tibet, Guhyajñ!na was practiced in the strictest secrecy and even then, only by practitioners of the Sakya and Nyingma traditions.. It was not until later that this practice passed to other sects. I have heard it said that in the Sakya tradition, Guhyajñ !na practice was passed on to only one person at a time. Later, the requirements were lifted to allow from seven to twenty-one people of each generation to receive it through oral transmission. Today, the transmission of this practice is still very rare. We should attach great importance to Guhyajñ !na practice. If we can pray earnestly to Guhyajana, then her specific blessing will help us swiftly transform the lust in ourselves into discerning wisdom and, as such, will manifest itself in all worldly and non-wordly accomplishments. 8.7 Vajravarahi Vajravarahi is also red in color, with one face, two arms and three eyes. On the right side of her face is a sow’s head. She holds a flaying knife in her right hand and the left hand at her chest is holding a skull-cup. A khatvanga is tucked under her left arm.
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There are many types of Vajravarahi. In addition to the red Vajravarahi, there is a blue Vajravarahi and a black Vajravarahi. Vajravarahi is a practice common to each Tibetan lineage and in particular to the Kagyu tradition. Many Tibetan masters have personally seen Vajravarahi herself. The biography of Venerable Longchenpa mentions that Vajravarahi appeared to him quite often. Once, Longchenpa even asked Vajravarahi why she would appear to him, even though prayers to her were not a specific part of his practice. Vajravarahi also appeared to Jigme Lingpa on many occasions. 8.8 Mahadeva King of Supreme Bliss and Wondrous Desire, Reservoir of Great Bliss The next deity is Mahadeva. Also red in color, Mahadeva is depicted with one face and two arms, with his left hand holding a skull-cup in front of his chest, and his right hand brandishing a trident. According to Tulku Tenzin’s interpretation, the above phrase is a description of Chakrasamvara. But it can be also be interpreted as a description of two different entities: the use of the phrase “supreme bliss” indicating Chakrasamvara, the king of desire and who is a wrathful deity and a “reservoir of great bliss” to indicate Dope Gyalpo. I personally think that the entire line is talking about Mahadeva. Of course, as Mipham Rinpoche’s vajra words sometimes have multiple layers of secret meanings, both interpretations are acceptable. Why use the expressions “supreme bliss”, “wondrous desire” and “reservoir of great bliss” to describe Mahadeva? Because this deity can benefit all sentient beings by means of his great wisdom in which bliss and emptiness are inseparable. Some people might say, “Mahadeva is an ordinary god of samsaric existence. ‘ Praise of the Exalted One‘ describes him as a worldly god filled with burning desire, so why should we pray to him?” In the tantras, there are two Mahadevas: one is a worldly god, the other is a worldly manifestation of Avalokiteshvara. Some tantras document that Buddha Shakyamuni has, in the past, also taken the form of Mahadeva. Therefore, Mahadeva is not an ordinary god but is a manifestation of an enlightened being. Relying on him, you can ripen your abilities to benefit beings and your abilities to magnetize. In order to benefit sentient beings, Buddhas and Bodhisattvas will manifest themselves in the forms of celestial gods. As such, it is difficult for ordinary beings, like ourselves, to tell the difference. So, do not hastily jump to conclusions when you hear the name of a celestial god. Historically, many people attained enlightenment through the Mahadeva practice. In the biography of Guru Chowang, a treasure revealer of the Nyingma tradition, there are many fascinating stories of his personal encounters with Mahadeva. 8.9 Kurukull! Kurukull! — enchantress of the minds of all creatures without exception. “Enchantress of all creatures without exception” informs us t hat Kurukull ! can captivate the minds of sentient beings with creative methods. Kurukull ! has a beautiful and majestic body that enchants those who behold her. She is red in color, with one face and four arms. She holds a bow and arrow with her two upper arms; in her two lower arms, she holds an iron hook and a lasso made of lotus flowers. Kurukull! is an enlightened manifestation of discerning wisdom. The power that she possesses is very uncommon. A Buddhist monk or nun who wants to maintain their precepts untainted, should pray to Kurukull ! devoutly, for she has the power to transform desire into the wisdom of great bliss and ensure that the practitioner’s precepts remain immaculate. His Holiness gave very clear teachings in this regard, “Monks and nuns, in the time when Dharma is in decline, may choose to exchange their extremely precious precepts for a moment of physical pleasure. This would be extremely shameful. By praying to Kurukull ! devoutly, hardships of this kind can be completely dispelled.”
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For lay people who are experiencing difficulty finding a spouse, Kurukull ! can be of help as well. It is for this reason that Kurukull !, is known to some as ‘the personal deity of love.’ There are many single men and women who are having a hard time finding t heir match. Many of them ask for help from their Tibetan rinpoches. These rinpoches, out of compassion for them, suggest that they recite the Kurukull ! mantra (Om kurukulle svaha). People who seek matrimonial harmony can also solicit help from Kurukull !. There is a story that about a once beautiful, but now senior, queen in ancient India, who had, over time, lost the affection of her king. Determined to regain the king’s affection, the queen sent a maid out on a mission to find an elixir that could re-ignite her husband’s love. The maid searched far and wide for the elixir, with no result, until one day she met a beautiful red-skinned woman. After learning of the maid’s mission, the red-skinned woman quickly prepared a particular type of food and gave it to the maid, telling her that if she could get the king to eat it, all of the queen’s problems would be solved. The maid went back to the palace and repeated the red-skinned woman’s words to the queen. Afraid of the consequences of feeding this unidentified food to the king, the queen threw it into a nearby lake. (Another account of the story is that the queen having lost the king’s affection completely, was exiled and therefore couldn’t give the food to the king.) A naga who lived in the lake ate the magical food, w as transformed into the image of the king, and, in this disguise, impregnated the queen. When the king heard the news of the queen’s pregnancy, he became enraged, and decided to punish her. The queen saw no alternative but to c onfess to everything. Dubious, the king demanded that the maid summon the red-skinned woman to the palace. As she stood before him, the king immediately realized that this red-skinned woman was none other than the goddess Kurukull ! herself, and prostrating before her, asked for teachings that could help him surpass all desire. Through diligent practice, the king was eventually able to attain enlightenment, and thus it is said that the king was the first in the human realm to hold the lineage of Kurukull !’s teachings. It is my hope that this story may stir your faith in Kurukull!. In Tibetan Buddhism, there are many different practices related to Kurukull !. His Holiness Jigme Phuntsok has written a liturgy and praise of Kurukull !. When he visited the holy mountain of Chimpu, he revealed a treasure that contained a liturgy f or Kurukull ! practice. I hope that from now on, you can also meditate upon Kurukull !. I have introduced every one of t he nine magnetizing deities. Each of them has extraordinary qualities. If you pray to any one of these nine deities, you will receive incredible blessings. His Holiness once said, “If you don’t have wealth, Wang Dü can bring you wealth; if you want position, Wang Dü can help you get position. Relying on this prayer, you can gain everything that your heart desires. If, however, due to having no control over your mind, you are unable to give rise to bodhicitta, emptiness and other non-worldly accomplishments, reciting Wang Dü with diligence, will allow you to gain these qualities with ease.” Therefore, whether it is to achieve your worldly or transcendent goals, you can pray to the nine deities and by relying on their blessings, all your wishes will come true.
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9. Merging with the Body, Mind and Speech of the Nine Magnetizing Deities khenposodargye.org /2016/06/9-merging-with-the-body-mind-and-speech-of-the-nine-magnetizing-deities/ The process of praying to the magnetizing deities is the method by which one merges with the body, speech and mind of these deities. Below, I will introduce how one mingles with the body, speech and mind of each Buddha figure. 9.1 Merging with the Vajra Body
The emptiness dance of effortless bliss with common and transcendent mudras, of An assembly of magnetizing vajra warrior dakas and dakinis, In the state of great equality of appearance and emptiness, The dances of the Vajra body shake the three realms of existence, And summons the three realms of existence with sounds of laughter — your unimpeded speech Because the magnetizing deities have accomplished all supreme and ordinary mudras, (The word mudra contains many layers of meanings; in t his stanza it should be interpreted as quality and accomplishment), they have the ability to display dances in dharmadatu. The dance itself, is a manifestation of the non-duality of appearance and emptiness. “Vajra dakas” indicate the male Buddhas, namely Amitabha, Avalokiteshvara, Hayagriva, while “Dakinis” indicates the female Buddhas such as Vajravarahi, Guhyajñ !na, etc. Residing in the great state in which appearance and emptiness are equal, the dancing of innumerable vajra bodies cause the three realms of existence to shake. Each sentient being has its own predisposition and motivation. To benefit sentient beings of different dispositions, enlightened beings manifest as dakas and dakinis. The reason they can assume different forms is due to the fact that the nature of phenomena is the inseparability of appearance and emptiness. This would be impossible to achieve otherwise, regardless of how powerful they are. ‘Dance’ is a figurative term, which actually means the ‘manifestation’ of Buddhas and Bodhisattvas. For instance, Avalokiteshvara has manifested in thirty-two different forms. Hayagriva sometimes appears with one face and two arms, and sometimes with one face and four arms, and so on. The deities assume different appearances in front of sentient beings, much like a skillful dancer performing different dances for his or her audience. “Causes the three realms of existence to tremble,” means benefiting sentient beings in the three realms of existence. The magnetizing deities manifest themselves in various ways to accommodate the perception of sentient beings in the worlds of desire, form and formlessness. It should be noted that although the text only mentions nine magnetizing deities, in reality, there are countless magnetizing deities, each with an unlimited number of manifestations. For instance, though some deities may manifest with skin that is red in color, they may also manifest themselves in white, green and so on. So, to merge with the vajra bodies of the magnetizing deities, you should first understand the enlightened qualities of their bodies. In the realm of dharmadatu that has no boundaries, the magnetizing deities display countless manifestations that cause the three realms to tremble, captivating sentient beings of the three realms and granting them temporary well-being and ultimate enlightenment. 9.2 Merging with Vajra Speech
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And summons the three realms of existence with sounds of laughter — your unimpeded speech. You radiate red lights that spread throughout samsara and nirvana, Luminous essence of existence and cessation, do y ou tremble and gather. “And summons the three realms of existence w ith sounds of laughter — your unimpeded speech.” The magnetizing deities’ vajra speech makes the sounds of laughter, such as ‘ha ha, he he, hey hey, and ho ho’. With these sounds, they summon beings of the three realms; they are particularly able to call forward and subdue the demonic beings of the three realms. Speech vajra is a very broad term. In a narrow sense, it means the sound the magnetizing deities make. In a broader sense, it means the sound of earth, water, fire, wind, and the sounds of all sentient beings. It can be said that all sound is the vajra speech of the magnetizing deities. “You radiate red lights that encompasses samsara and nirvana, Luminous essence of existence and cessation, do y ou tremble and gather.” “Existence” indicates the three impure states of being. “Cessation” indicates the pure state of nirvana. “Vital essences” indicates the essences of the four elements of the inanimate world, and t he essences of the animate world, such as the qualities of compassion and wisdom in sentient beings. These two lines indicate that the mantra wheels at the throat (or heart) of the magnetizing deities radiate red light, which shines upon every corner of samsara and nirvana, vibrating and calling forth all the vital essences of both mundane and supreme nature. Magnetizing has a wondrous effect. Through the practice of magnetizing, the essence and merit of all worldly and supreme existence is gathered and dissolved into one’s own mind-stream. For example, if you lack wisdom, through the practice of magnetizing, you can gain it . Of course, magnetizing is different from what certain nonBuddhist sects describe as “harvesting energy”. Some people believe that the reason that they are particularly skinny is because their ” ‘qi’ has been sucked away by someone else.” This, however, is not what magnetizing means. Although you will benefit from the magnetizing practice, no harm will be inflicted onto others. Even if we light the candle that we hold in our hand, its flame will not cause any other candle to be extinguished. Because of the aforementioned reasons, we should practice magnetizing with diligence. When you chant and practice Wang Dü, you can follow the instructions of the common or advanced tantric practices. Of course, uninitiated practitioners, or practitioners who are foreign to tantric practice, can pray using the Sutrayana method. Mipham Rinpoche did not require people to strictly follow this text that sets out the practices of the generation or perfection stages. As long as we pray to the magnetizing deities with devotion, all animate and inanimate worlds will resonate. This will allow the essence of samsara and nirvana to be gathered into oneself. Some dismiss this magnetizing activity as nothing more than a myth or a fiction, but the very example of His Holiness Jigme Phuntsok demonstrates how tangible the effects of magnetizing can be. All of t his would not have been possible without his accomplishment of the art of magnetizing. The very f act that you’re sitting here listening to the dharma, is the result of his magnetizing activity. No one would come and s ettle in this freezing land of snow for no reason. I have personally experienced the effect of magnetizing on myself. Each time I go on a trip, I miss Larung very much. As soon as I finish my business, I am eager to head straight back. This is inseparable from His Holiness’ magnetizing activity. There’s also no need to mystify magnetizing. Worldly things can have very similar ‘magnetizing’ effects. For example, some people are seduced by love, social status, wealth, fine food and so on. Similar to the art of magnetizing, these are also means to entice people. At this point, I must clarify that Buddhists do not magnetize for the personal acquisition of fame or power but rather for the welfare of sentient beings. You cannot benefit sentient beings if you lack the necessary powers of
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enticement. Some lamas possess qualities of wisdom, compassion and eloquence, but seem to have great trouble expanding their religious influence. In spite of being very motivated to benefit beings, they fail to gather disciples around them. This is because they have not mastered the activity of magnetizing. A person who has accomplished the art of magnetizing will spontaneously captivate others wherever he goes. Therefore, if you wish to benefit sentient beings, not only should you possess the qualities of wisdom, precepts and noble character, you should also be skilled in magnetizing. Why else would so many Buddhists gather in Larung during such times of degeneration as these? This is a t rue reflection of the power of magnetizing. We practice magnetizing every year at the Dharma Assembly of the One Hundred Thousand Vajradharas. During this time of the y ear, the mantra of the nine deities will be chanted by the full sangha for half a month. Such a practice that takes place in an assembly is extremely powerful. I once half-joked about shortening the duration of the Dharma Assembly, lest the Larung Valley run out of room for people to sit. Beginners to Buddhism practice, sometimes practice magnetizing out of self-interest. In this degenerate age, people have difficulty truly absorbing the Dharma because they lack inner strength; their path in learning the Dharma is filled with obstacles. If you are one of these people, by practicing magnetizing, you will develop your inner strength, and you will be able to bring the Dharma into your mind with much more ease. Then, no matter what kind of obstacle you encounter, you will be capable of handling it. If you want to accomplish magnetizing, you should first build a connection with the magnetizing deities, which is to say, that you should merge your body, speech and mind with theirs. To merge with the deities’ vajra bodies, Buddhist masters visualize their own body as the body of the magnetizing deity. This is the most effective method. If you are unfamiliar with such advanced practices, an alternative would be to carry the image of the nine deities with you and t o make offerings to them. In terms of speech, you should recite the mantra of the nine deities often, and Wang Dü, in particular. Wang Dü are the vajra words of Mipham Rinpoche. Reciting them even once brings forth vast merit. Last summer, I went on retreat in the Narayana Cave of Mount Wutai. (According to the Avatamsaka Sutra, Manjushri resided in Narayana Cave with his 100,000 person retinue), I v owed to recite Wang Dü, ten thousand times, and it is my hope you will pledge the same. Ten thousand times isn’t much. I f you can chant 20 times a day, you will finish in a year and a half. When you recite Wang Dü, it’s best to visualize as you chant. You can visualize a boundless red light emanating from the magnetizing deities, shining upon all sentient beings, and benefiting them with the Dharma. You don’t need to get too complicated with your visualization. Some people’s imagination is overly active. They create unnecessary details in their visualization and may imagine a red lotus flower blossoming from the heart c enter of the magnetizing deities, with a hrih on top in red letters, emanating light… even though there is no description such as this, in the sadhana. As of last year, I have aspired to concentrate on practicing the magnetizing activity. My motivation is simple. His Holiness Jigme Phuntsok had completely mastered the enlightened activity of magnetizing. I dare not say I want to achieve the same level of mastery as His Holiness, but as his disciple, I should at least follow the steps of t he activities that he has created. As a disciple of a guru who has mastered the art of magnetizing, it does not seem right to neglect this practice. To do so, would cause me to resemble the descendants of the rich and the powerful who do nothing but squander their parents’ resources. As His Holiness’ disciple, I must endeavor with all my efforts to continue his traditions. 9.3 Merging with the Vajra Mind
Reliant on the Vajra supreme bliss of your enlightened mind, You bestow the two-fold victorious accomplishments,
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With your Vajra iron hooks and lassoes, You bind all that appears and exists in supreme bliss. The magnetizing deities, utilizing the great Vajra passion of their enlightened minds, bestow all the supreme and ordinary siddhis that sentient beings desire. With their Vajra iron hooks and lassoes, they bind the world of appearance and existence in the wisdom of great bliss. Great vajra passion is the type of wisdom that is transformed from lust and is a common term found throughout the Vajrayana. In ‘A Consort of Names of Manjushri’, it is written, “Vajra passion, great passion.” Passion in its ordinary sense is a kind of attachment. If you haven’t realized the nature of your own mind, you can become entangled by it. When you have realized the primordial nature of the mind, passion is transcended into great Vajra passion (also known as discerning wisdom), which does not cause harm to oneself or to others. The same principle applies to the transcendence of anger, ignorance and so on. As soon as you understand the true nature of these things, they c an be turned into untainted wisdom. The relationship between mental afflictions and wisdom has also been addressed by certain sutras that convey the ultimate meaning. In the ‘Sutra Requested by Kashyapa’, it is said: “Just as poison can be transformed into an elixir by the power of mantras, with creative means, passion can be transformed into wisdom.” Ordinary beings are constantly bound by desire, constantly wanting something or someone, which causes a substantial degree of mental suffering. Such suffering is caused by not understanding the nature of the mind. If through pith instructions, you can understand the true nature of your mind, then all suffering and pain will dissolve into dharmadatu. Therefore, everybody should devote his, or her, best efforts to realizing the true nature of the mind. The magnetizing deities hold, in their hands, tools like iron and copper hooks, lotus lassoes, etc. This can sometimes be misinterpreted. The magnetizing deities do not literally hook, tie up and pull their subjects toward them like fishermen. You must understand that these instruments are merely symbolic of the deities power to compel and enchant their subjects. The implicit power of magnetizing can create sk epticism among some. In reality, when a person who has never been interested in Buddhism meets a lama, he is often immediately captured by the hook of his compassion and wants to take refuge in the Three Jewels, and ultimately becomes a person who is of benefit to Buddhism. This is the force of magnetizing. When we interpret the Dharma, it is important that we hold the right view. For example, the sword in the hand of Bodhisattva Manjushri is not used to harm or kill but is a symbol for the wisdom with which he eradicates the ignorance of sentient beings. The lotus blossom in Avalokiteshvara’s hand is a symbol for his residing in samsara while remaining untainted by its defilements, much like the lotus that sprouts from the mud but whose blossom remains pristine. Therefore, the objects that Buddhas and Bodhisattvas carry are not random but are all symbols that each give rise to a specific karmic origination. One thing you should understand is that magnetizing is an expedient for the purpose of benefitting sentient beings. When you tame a feral cat, first you have to put on a leash and train it before it can be converted it into a domestic cat. Similarly, when benefiting sentient beings, Bodhisattvas magnetize those who are drowning in the depths of samsara by using their wisdom and compassion. They dissolve sentient beings’ minds into their wisdom of great bliss, transforming their souls from untamed and wild into docile and capable, and eventually guiding these beings to realize the true nature of their minds. This stanza discusses merging with the enlightened qualities of the magnetizing deities’ minds. In the future, when you recite this stanza, you can visualize that your mind is inseparable from the wisdom of the magnetizing deities. Then you can visualize the nature of your mind, directly understanding that the magnetizing deities represent the present moment of your awareness. There are no other magnetizing deities apart from your own
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awareness in the present moment. If you can meditate like this, you will be able to swiftly and truly merge with the magnetizing deities. The minds of sentient beings are no different from that of the Buddhas and Bodhisattvas. Ignorant of this fact, people cling to the notion that they and the Buddhas are separate entities. The different levels of practice in Buddhism are designed to break such a discriminating notion. First, one visualizes oneself and the Buddhafigure in a vertical relationship like that between a disciple and a lama. Then, in a more advanced stage of practice, we visualize that we are the equals of the Buddha-figure, like the relationship that exists between friends. Last, we visualize that we are no different from the Buddha-figure, like water that is poured into water. Through such a visualization practice, we can eventually perceive our minds as the same as that of the Buddhas’ and Bodhisattvas’. It is very important to follow the gradual steps of visualization. Training our minds, much like refining gold, is a gradual process.
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10. The Siddhi khenposodargye.org /2016/06/the-siddhi/
As a dancer in a boundless web of illusions, Abiding in the manner of an open pod of sesame seeds, To the countless Three Roots, deities of magnetizing activity, Devoutly, I pray for your blessing to come down. May you grant me all of my heart’s desires–the supreme and common siddhis! May you grant me the accomplishment of unobstructed magnetizing activity! “Infinite net of illusion” describes an infinity of magnetizing deities in dharmadatu. When describing the mandalas in Vajrayana Buddhism, we often count Buddhas and Bodhisattvas in units of hundreds, thousands, tens of thousands, hundreds of millions, and billions. These numbers are figurative. In reality, Buddhas and Bodhisattvas are innumerable. In the limitless Dharmadatu, there abide innumerable Buddhas and Bodhisattvas. The ‘ Amitabha Sutra‘ states that there are countless Buddhas in each direction. “Nine” is only a symbolic number for the countless magnetizing deities. “Abiding in the manner of an open pod of sesame seeds.” This metaphor illustrates just how many magnetizing deities there are. The magnetizing deities inhabit and fill all space, one next to the other, conveying an image that is very much like the arrangement of an open pod of sesame. In relative truth, magnetizing deities reside in the west; ultimately, however, they reside in every direction. Even in the tiniest molecule, there abide countless numbers of magnetizing deities. We must keep an open mind when learning the Dharma. Only by doing so can we understand its incredible state. Even Theravada Buddhism depicts states of infinity. For example, the sixteen arhats that protect Buddha Shakyamuni’s Dharma each possess both a limitless worldly and transcendent entourage. “To the countless Three Roots, deities of magnetizing activity, devoutly I pray for your blessing.” In praying to the Buddhas, the more devout we are, the stronger are the blessings that we will receive. In teaching ‘ An Explanation of the Seven Line Prayers‘, I talked about how prayers should come from the bottom of your heart. You should be so invested in your prayers that your hairs stand on end and tears stream (out of your eyes). Of course, it goes without saying that such devotion should be lasting. Some people are strongly motivated by Dharma at the beginning, but when their initial enthusiasm cools down, they grow more and more indifferent and unable to appreciate the merit of the Three Jewels and the Guru. Though indifferent when hearing about the sufferings of samsara, they brighten up immediately when the subject of delicious food comes up. This is not good. You should develop a lasting conviction towards the Dharma. “May I be granted all of my heart’s desires–the supreme and common siddhis! May I be granted the accomplishment of unobstructed magnetizing activity!” The supreme siddhi here indicates transcendent qualities such as the fruit of Buddhahood. The ordinary siddhi refers to the eight worldly accomplishments, increased wealth, good health, longevity and so on. I t seems to me that most people practicing Buddhism these days, are rarely looking for the supreme siddhis. Most people are after ordinary benefits that can be useful in this life. When I have visited various monasteries, I have seen people prostrating and making requests to the Buddhas and Bodhisattvas. What I have heard them ask for was, “Please grant me safety, please grant me happiness, please make my toothache go away, please make me pretty, please let my family be harmonious…” For those who have received the Mahayana teachings, these worldly qualities are as unreal as dreams and illusions. Regardless of how rich, how famous, how high up on the social ladder you are, everything will fall
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apart eventually. If you need more proof, just look at history. Worldly prosperity is transitory. Only transcendent merits have ultimate value. Therefore, we should seek transcendent qualities. Of course, there are many kinds of transcendent qualities. Each one of us has his or her own wish. Whatever you wish for, as long as you are diligent in your prayers, your wishes will come true. Wang Dü is the true wish-fulfilling jewel. If you recite this prayer diligently, not only will you gain all the qualities that you wish for, you can also remove all obstacles from your path. Of course, if you are faced with unavoidable karmic retribution that is the result of actions from previous lives, it would be difficult to expect immediate removal of such obstacles. When I was lecturing in Hong Kong, I was asked whether Buddhas and Bodhisattvas could save us from every kind of distress. If not, the questioner asked, then what is the use of praying? I told him, when given the same dosage of the same medication, some patients are cured of their illness and others are not. Because the medication has no effect on some people, should it be rejected it entirely? The same is true for the blessings of the Buddhas and Bodhisattvas. I am not saying that they can solve each and every problem of every sentient being. The intricacies of karmic effect, is extremely complex. Relying on the blessings of Buddhas and Bodhisattvas, some problems can be immediately solved, but other problems might not be. For problems such as these, praying is still the way that we c an do our best . One other thing that I should remind you of is that when you befriend a very powerful person, you s hould ask him to help you only with the most important issues; trivial matters are not worthy of their time. Similarly, when reciting Wang Dü, if you are not looking for important benefits, but instead recite it for the purpose of dressing better, eating better, or sleeping better, this is not a worthwhile reason. Therefore, when you recite Wang Dü, heed to the teaching of His Holiness, “May the blessings of the magnetizing deities allow me to possess the quality of the precepts throughout all future lives. Bless me so that I can benefit sentient beings through compassion in life after life!” Or learn from Samantabhadra: “with this merit, may I crush all mental afflictions, perfect all qualities, and benefit all sentient beings.”
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11. The Author and the Practical Application khenposodargye.org /2016/06/the-author-and-the-practical-application/
“This was composed on the first day of the seventh month of the Earth Hare year (1879) by one named Dh !". Anyone who prays in this way will, without any doubt, accomplish all magnetizing activities exactly according to their wishes.” This text was written by Mipham Rinpoche in 1879, when the Rinpoche was 34 years old. “Dh !"” is the seed letter of Manjushri, and also the name by which Mipham Rinpoche refers to himself. It is very clear here that, not only accomplished masters, but anyone who prays in this way, will accomplish magnetizing activities. His Holiness, Jigme Phuntsok, also said, “Only people with sharp faculties can reach enlightenment by the profound tantric practices. Ordinary people might not succeed. But Mipham Rinpoche’s Wang Dü is different. As long as you have faith in the nine magnetizing deities, anybody can accomplish magnetizing activities.” “This prayer may be written on red flags and flown in the air, or used in prayer wheels powered by heat or wind. Mangala#!” When His Holiness was with us, the prayer flags with Wang Dü printed on it were flying on every roof in Larung. You can easily find Wang Dü flags in present day Tibet and even in Chinese cities, I have even seen the walls of people’s homes covered with Wang Dü prayer flags. This is an auspicious origination. I advise you to recite Wang Dü diligently in the future and to hang up many Wang Dü prayer flags. This will help in spreading the Dharma and also benefit local sentient beings. Many people today are suffering from paranoia, worry and depression. If you can recite Wang Dü or hang up Wang Dü prayer flags, your body and mind can enjoy greater freedom, and happiness will spontaneously arise in you. Be careful when you hang up prayer flags. It is best to hang them on top of the roof or on a mountain. Don’t hang them in your yard where people come in and out. Prayer flags are no different from the Buddha-figure himself. If they are hung in an inappropriate place and people step over them, this would be a considerable mistake. Before you hang up the flags, they must be consecrated. If you can’t find someone to consecrate them for you, sprinkle some rice left over from a previous consecration ceremony. If you don’t have that either, recite the mantra of dependent origination seven times, (ye dharm $ hetu prabhav $ hetun, te %$# tath$gato hyavadat, te%$# ca yo nirodha, eva # v$d ! mah$&rama 'a svaha), or recite the all-encompassing mantra seven times, which also counts as consecration. It has also been made very clear by Mipham Rinpoche that apart from being made into prayer flags, Wang Dü can also be made into prayer wheels powered by wind or fire. This will also help in accomplishing magnetizing activities. Of course, we can also make prayer wheels with Wang Dü prayers that are hand-spun. Incidentally, there is a specific protocol to follow when making prayer wheels. You should not make prayer wheels without consulting this scriptural reference. His Holiness, Jigme Phuntsok, once commented: “When some people get hold of the mantra of a Buddha, they immediately put it in a prayer wheel. This is unreasonable. If you want to make prayer wheels, it would be good to make them with the mantra of compassion because numerous scriptural evidences tell us that prayer wheels made with the mantra of compassion are extremely beneficial.” I remember that not long before His Holiness passed away, he repeatedly instructed us to often turn the prayer wheels, and he told us with a strong sense of assertion that when a person is about to die, even if there is no one to recite prayers for them, as long as they have a prayer wheel next to them, they will not fall into the evil realms.
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Anyway, I hope you can help to make Wang Dü widely known by means of prayer flags or prayer wheels. Many people are involved in giving to charitable activities. To be honest, a lot of this money is not spent very effectively. Although these people have been very generous, much of their effort will not have an effect on their own enlightenment or in spreading the Dharma. If these people instead would spend their money on Wang Dü prayer flags or prayer wheels, not only would their own body and mind become freer and many of their obstacles removed, but it will also help the Dharma to become more prosperous. Before His Holiness passed away, he said, “In the future, if my disciples recite it (Wang Dü) often, the heart transmissions of the guru will c ontinue.” In Bodhicaryavatara, there’s a story about a celestial being who cured a disease caused by the nagas by building a big garuda tower. Many years after this celestial being had passed away, people still circumambulated the stupa to cure the naga’s disease. Therefore, even if you have never seen His Holiness Jigme Phuntsok personally, by practicing Wang Dü, you can still receive the blessings of his mind transmission. When you have received his mind transmission, your own suffering will be dispelled and whatever kind of obstacle you encounter, you will face it with more ease and poise. You will be happy in your present life, and, it goes without saying, in your future life, as well.
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